OF THE
HUNDREDTH AND NINETEENTH PSALM
ZAIN
49 Remember the promise made unto thy servant: wherein thou hast caused me to put my trust.
50 The same is my comfort in my trouble: for thy word hath quickened me.
51 The proud have had me exceedingly in derision: yet have I not declined from thy law.
52 I remember thine everlasting judgments, O Lord, and received comfort.
53 I am horribly afraid for the ungodly which forsake thy law.
54 Thy statutes have been my songs: in the house of my pilgrimage.
55 I have thought upon thy name, O Lord, in the night season: and have kept thy law.
56 This I had: because I kept thy commandments.
DAVID HERE, MAKETH A REQUEST unto God, which we are all wonted to make: but not with such affection as he doth. For we cannot protest, after his example, that all our joy, in the midst of our adversities, is in
meditating and studying of that which God hath showed unto us by his word. And that it is so, we see that whensoever any of us shall endure and abide any grief, whether run we then for refuge and aid? For both every of us faineth [willeth] himself a comfort, as best pleaseth him. For very few of us rest upon God and trust in him, nor yet lean upon his promises: yea, we shall find none almost which doth it. And see why we cannot crave of God, as David doth, Which remembereth him of the promises, that he hath made us. And therefore it cannot be that this was set down in vain. Let us therefore note, that God showeth unto us, from whence we must receive
our comfort and consolation in all our afflictions: to wit, because he hath bound himself unto us, and that he hath witnessed unto us, that he will have pity and compassion upon those which will call upon him in their miseries, and holding us to that, we should be as it were quickened: that is to say, that although we were oppressed with afflictions even to the uttermost, so that we were as it were almost dead, that this only point might suffice us: certainly to know that God will not forsake us. And for doing hereof, we are to observe two points: The first is, that we rest neither upon ourselves nor yet upon creatures, setting our hope too fondly here and there: but let us know, that our life and all our felicity consisteth in God, and that there it is which we must seek after. Lo then the end, whereat we must begin, if we will have true comfort in our adversities.
And contrariwise, we see how our minds wander and go astray, and that is, because every of us faineth [welcome] unto himself foolish and
unprofitable confidences: for if we knew the thing that is in God, it should make us never to turn away from him, we should nevermore wander after creatures, for in them is nothing else but vanity. And therefore we ought to have the greater regard unto this doctrine: to wit, that if we will be
delivered from all evil, we must still look unto God. The second is, that we are to crave of God, that he would have pity and compassion upon us, and deliver us from all our afflictions: yea and that we may come unto him by reason of his promise. For without God call us unto him, we cannot come unto him but unadvisedly. For it should be too great presumption for mortal men to take upon them such boldness, as to come unto God, without he gave them leave, and exhorted them so to do. We must then have the word which God giveth us, by which he testifieth unto us, that he is ready to receive us, and willeth us also to come unto him. Lo what this verse importeth, when David saith, that the comfort which he received in all his adversities, was, that he was quickened by the word of God. By this he showeth, that he not only waited upon God, to be saved by him, but that he had respect, namely to his promise: for without it (as I have already said) we can have no access unto God.
In the meantime, we are to note, that this word, to quicken, importeth a great matter: to wit, that the word of God should have this power and strength, that if we should be as it were forlorn and desperate, that it would comfort and restore us, and that we should receive life through it. In very deed, this is a hard matter to put in practice: but we must not think
that David hath spoken anything here, but even as indeed it was. For in making of such a protestation, his meaning is to instruct us after his example, what our duty is. And that which is more, the holy Ghost
meaneth here to show us, that the word of God hath not taken deep root in us, except it quicken us: to wit, that it plucketh us as it were out of the grave, when we are cast down and that we can do no more, giving us fresh force and strength, to be as it were men brought back out of hell, as if he took us by the hand lifting us up into a lusty courage. And thus much for this verse.
Now here above, David maketh his request, That God would be mindful of his word, which he had given him: wherein (saith he) thou hast caused me to put my trust. Here David showeth us, that when the faithful do glad and comfort themselves with the promises of God, and be as it were restored, it is not done to the end that we should become cold and blockish: but that we ought rather to be stirred up the more to pray unto God. Whensoever then we shall be oppressed with any adversity, lo what the remedy is that we must take: to look unto the promises of God, and to think of that which he hath testified unto us of his own good will. Hereupon let us boldly confirm ourselves, and return as it were to life, if that we have been in death. But after that we have made the promises of God so forcible, as to take courage, and to be fortified therein, we must oftentimes fall to our prayers and offer them to God, beseeching him to perform his word. And since it is so, that he is faithful, let us be sure that we shall not go away empty, if we believe his word: but that he will perform whatsoever he hath promised. See then, that after we have meditated of the promises of God, and trusted to him, let us make our prayers many times and run unto his majesty for aid, beseeching him to accomplish that, which through his infinite goodness he hath showed unto us, and never forsake us, but to declare the same to be so in effect and deed. This is it that David here meaneth by this sentence. Be mindful, O Lord, of thy word and promise.
David speaketh here according to the grossness and weakness of man’s understanding. For it is most certain, that God never forgetteth that which he hath said, so that he needeth to be solicited, to be put in mind of it as mortal men are, which promise much at random, and never remember it after. Now we must not imagine God to be such one, but suffereth us to stammer after our own fashion, when he deferreth the accomplishment of his promises, so that we know not who is the cause of the let: God, I say,
then suffereth us to speak after our own guise, and say, be mindful, O Lord, that is, we beseech thee to show unto us by the effect, that thou hast not forgotten the promises which thou hast made to us. Thou O Lord, art not like men, who after they have determined upon any matter, never think after of that which they have said. Wherefore, O Lord, show not thyself to be like mortal men: but when thou hast spoken the word, let it be done, and forthwith executed.
See then how we must proceed, that after we have once known to stay ourselves upon the promises of God, we must beseech him to show unto us by proof, that so many as put their trust in him, shall not be deceived.
Now he saith, Thy word towards thy servant. And this sentence is worthy to be well weighed, because that there are very few, when any mention is made of the word of God, which understand and know that it is spoken to them, and without they know that, all is to no purpose. We may read the Bible an hundred times over, but we shall never have any taste of the promises of God, or certainly if we learn anything out of it, that shall no whit assure us, to conceive a true certainty of our salvation except we know that it is to us which God speaketh, that it is we even we, I say, whom he would make to feel his mercy and fatherly love. If we conceive of the promises of God as hanging in the air, that God hath spoken, and we know not to whom, to what purpose shall this be? What benefit shall we reap by this? So then, let us thoroughly consider of this doctrine, Be mindful, O Lord, of thy servant according to thy word. David applieth unto himself the promises which he had received, for he knew that they
appertained [pertains] unto him, because he doubted not that he was the child of God: for having received them with such a faith, he saith, O Lord, Thou hast not spoken to this body or to that body, as though I knew not to whom: but I am out of all doubt, that thou meanest to call me unto thee, and hast declared unto me that I shall be partaker of all the benefits which thou hast promised unto the faithful. Lo then, after what manner we must do herein.
So likewise, when it is said in the holy scripture, (<540115>
1 Timothy 1:15) that this is a true and undoubted saying, that God hath sent his only begotten son, to save all miserable sinners: we must include it within this same rank I say, that every of us apply the same particularly to himself:
when as we hear this general sentence, that God is merciful. Have we heard this? Then may we boldly call upon him, and even say, although I am a
miserable and forlorn creature, since it is said that God is merciful to those which have offended him: I will run unto him and to his mercy, beseeching him that he will make me to feel it. And since it is said.
That God so loved the world, that he spared not his only begotten son: but delivered him to death for us. (<430316>John 3:16;
<450832>
Romans 8:32)
It is meet I look to that. For it is very needful, that Jesus Christ should pluck me out from that condemnation, wherein I am. Since it is so, that the love and goodness of God is declared unto the world, in that that his son Christ Jesus hath suffered death, I must appropriate the same to myself, that I may know that it is to me, that God hath spoken, that he would I should take the possession of such a grace, and therein to rejoice me.
We see now, how we must practice this sentence, that we may say unto God, Think upon thy servant, O Lord, according to thy word. If any man will reply, that it cannot be said, that God hath spoken to him, when as he speaketh to all in general: let us consider, that God offereth his grace to men in common, to the end that every man might afterward enter into himself, and not to doubt being a member of the church, but that he hath a part and portion of that, which is common to all the faithful. And where it is said,
Rejoice thou daughter of Sion, for behold thy king cometh towards thee, (<380909>
Zechariah 9:9)
all the faithful in general ought to receive this promise, and that all also, even from the greatest to the least, might know that God offereth himself unto them, and allureth them, to the end that this promise might be performed and perfited [perfected] unto them. And see why the sacraments are not administered unto us in common: but to everyone severally. We will never baptize the whole Church with one baptism: but everyone will be baptized in the name of our Lord Jesus Christ. And what other thing is meant by baptism, but a confirmation, of all the promises of God, which he hath given in common to the whole body of his church. See then, how the promises are special in the virtue of baptism. And so is it in the Supper. For when we come to receive the bread and wine in the
Supper, our Lord Jesus declareth unto us, that as he once for all shed his most precious blood for our redemption, and salvation, that his body also
is our meat and nutriture. Lo then, how we ought to be fully assured, that it is to us which God speaketh, and that he also offereth his mercy to us in common. And see why David also addeth, and saith,
The same is my comfort in my trouble: for thy word hath quickened me.
For this is the right and true use whereunto we ought to apply the promises of God: to wit, that where it might seem that we were
discomforted and castaway, yet should we not but have a firm courage, and an invincible constancy. For else we should greatly dishonor God, since he hath told us, that we should not despair, but that he would be our savior unto the end. Whereupon we must conclude, that so often as we conceive any distrust in our adversities, so often do we blaspheme his majesty. For we cannot do greater injury and despite unto God, than to accuse him to be a liar, and think him to be disloyal or unfaithful. Now if we think God to be true and faithful, we must hold it for a full conclusion, that he will never suffer us to be frustrate, so long as we put our trust in him. Now by this means we shall live even in death.
Let us therefore thoroughly consider of this sentence which David hath here couched, that God having promised him to be his savior, hath
quickened him in this, yea in the midst of his afflictions, as if he had said, O Lord, since it is so, that I have a testimony of thy good will and love, I ought not to be discouraged, nor fainthearted, for whatsoever may come to pass. Now it followeth, The wicked, or proud have had me exceedingly in derision: yet have I not declined from thy law.
Here David showeth his constancy in resisting the temptations and combats wherewith Satan assailed him. For behold how our faith shall be rightly and duly approved: to wit, when as we shall be assailed, and when as the devil shall think that he hath gotten the better of us, yet must we persevere and still continue to trust in God: lo, I say, a good proof of our faith. And this is it that David meaneth to signify in this place: for it is an easy matter, when as we shall have no temptations to trouble us, to take a taste of the promises of GOD, and to hope that he will do that which he hath spoken. But when as we shall be tormented with afflictions, then the devil cometh and putteth us in mind of many irksomenesses, and fantasies, as if God were retired and gone far from us, and that the wicked and ungodly make a mock at our simplicity: when I say, that we are so assailed: then must our faith show itself, whether it be true or not. And if
then we shall constantly persevere without being vanquished and
overcome, O see now a sure and certain sign that we have believed in good earnest and not hypocritically, that we have not taken his word in vain, but it hath been lively rooted in our souls. Let us then well note, that if we will have a true proof of our faith, and learn to speak in truth, that we have trusted in God, and his promises: it is meet that we should feel very boisterous assaults: and yet for all that, we have not been forsaken and left, until such time as we withdraw ourselves from God.
Moreover David speaking here of the wicked, calleth them the proud:
neither doth he so entitle them without cause: for it is the property of all those which trust not in God. For it cannot be chosen, but that a man which putteth not his trust in God, must needs grow proud, and swell therewith like a toad. And why so? For when men do know themselves to be such as indeed they are, they must needs be cast down and humbled.
And this common proverb which reigneth even among the faithless, saith, he that knoweth himself, maketh very little of his painted sheath. Now we will speak this with the mouth, but yet it is to our condemnation.
Nevertheless, it is God his will that all men should know this, because there should be no excuse. In sum, this is very true, that if men knew themselves, they should be humbled, and utterly discomfited. Hereupon they would come to seek God, and hide themselves under the shadow of his wings, they would have recourse to him, to be aided in all their
necessities. Contrariwise (as I have already touched) it must needs be that all the faithless be full of arrogancy and presumption, to lift themselves up against God, to promise wonders as of themselves, where in very deed they have nothing, neither yet are anything.
See now wherefore David in this place speaking of the faithless and enemies of God, calleth them proud. And it is not only here, but the holy scripture useth this speech throughout. And hereupon also it is that the Prophet Abacuc saith,
That a man shall live by his faith. (<350203>Habakkuk 2:3) And he setteth down to the contrary, that they which lift up themselves, and in such sort foam out their pride, shall never take hold: they may well make a fair show, but it cannot be but that they must needs fall down headlong. We see then, that the Prophet comparing the faithful with the faithless, giveth this title and quality to all those which put not their trust